大方廣佛華嚴經疏 47.35

47.35

第八廣大力者，明神力自在，亦答普光十力之問。文中亦三：初標、次「何者」下徵釋、三結。今初。十力是別名，大那羅延等是總稱故。下列中但依總名，是則標中十力一一遍下，別中十門一一具前標中十力，則成百門。古德將標中十力次第配下十勇健法，謂初為廣大力等，則令別中一門不攝前十、不成百門，亦令餘門無廣大義。初門無最上等，設欲從勝配者，應逆次配之。十中，一廣大者，周法界故；二最上者，無加過故；三無分量故；四可敬畏故；五唯佛得故；六作無屈故；七當體堅故；八緣不壞故；九超言念故；十不可搖故。次徵釋中，第一身命不可壞力，今逆次配此，即不可動力，乃至一毛不搖動故。文中二：先正明不可動壞，謂情非情境俱不能壞；後「若有眾生」下舉況顯勝。如令耆婆入火取子、入獄問罪等。第二毛孔容持力，即是不可思，而諸眾生不覺知故。第三毛持大山力，即當不壞，以雖持多大山身心無勞損故。文中速行廣步多劫行剎為一山之量，此山已無邊矣，況有多山在於一毛，況復多毛窮劫持住，實難思之境矣。第四定用自在力，即是堅固，定力安住故。第五常遍演法力，此即不退，言音無變無斷盡故。文中二：初明一身轉、後「如一佛」下明多身轉。前中三：初顯所說多、次「如是演說」下明所說常、後「所謂」下示所說體。後多身可知。是則常恒之說，前後無涯，生盲之徒對而莫覩，隨所感見說有始終。第六德相降魔力，即當難獲。然十皆難獲，世多魔惑，偏立難獲之名。第七圓音遍徹力，即是威德，聞皆調伏故。第八心無障礙力，即無量力，離量非量故。初無塵惑障礙、後「於不可說」下起用無障礙。心善解脫者，由三種相：一於諸行遍了知故、二於彼相應諸煩惱斷得作證故、三煩惱斷已於一切處離愛住故。第九法身微密力，即是最上，此總收前八後一，更無加故。文列二十五身，或即應之真、即真之應、即性之相、即理之智。十身圓融同一法界之身，不可配於報化，故云最上微密。第十具足行智力，即是廣大力。因行如海、果智普周，五無邊界大用無涯故。文中四：一萬行圓淨、二「住佛所住」下智用圓周、三「雖已證」下動寂自在、四「佛子一切諸佛」下用無涯畔。上之十力不出三業，可以思準。第三「佛子此一切」下總結，可知。

Eighth, vast power clarifies the mastery of supernormal power and also answers the question on the ten powers from the Universal Light [assembly]. In the text there are also three parts: first, the statement; next, below "what are they," the query and explanation; third, the conclusion. First, the present [statement]: the ten powers are specific names, whereas the Great Nārāyaṇa and so forth are general designations. In the enumeration below, it only relies on the general designations; thus, each of the ten powers in the statement pervades below, and each of the ten gates in the specific points possesses the ten powers in the prior statement, thus forming one hundred gates. Ancient masters coordinated the ten powers in the statement sequentially with the ten heroic dharmas below, asserting that the first is vast power and so forth; this causes one gate in the specific points not to subsume the previous ten and not to form one hundred gates, and also leaves the other gates without the meaning of being vast. The first gate would lack "supreme" and so forth; if one wishes to coordinate them according to excellence, one should coordinate them in reverse order. Among the ten: first, vast, because it pervades the dharmadhātu; second, supreme, because nothing surpasses it; third, immeasurable; fourth, worthy of awe and reverence; fifth, attained solely by buddhas; sixth, unyielding in action; seventh, solid in its own substance; eighth, indestructible by conditions; ninth, transcending speech and thought; tenth, unshakeable. Next, in the query and explanation, the first is the power of the indestructibility of body and life; now coordinating in reverse order, this is the unshakeable power, because even a single hair cannot be shaken. In the text there are two parts: first, properly clarifying its unshakeability and indestructibility, meaning that both sentient and insentient objects cannot destroy it; second, below "if there are sentient beings," citing analogies to reveal its excellence, like causing Jīvaka to enter fire to fetch a child, to enter prison to question criminals, and so forth. Second, the power of accommodating and holding in a pore is the inconceivable [power], since sentient beings are unaware and unknowing of it. Third, the power of a hair holding great mountains corresponds to indestructible, because although holding many great mountains, the body and mind suffer no weariness or harm. In the text, a rapid walk of broad strides across many kalpas of kṣetras constitutes the size of one mountain; this mountain is already boundless, let alone having many mountains upon a single hair, and let alone many hairs holding them throughout kalpas—truly an inconceivable realm. Fourth, the power of mastery in the function of concentration is solid, because the power of concentration dwells securely. Fifth, the power of constantly and universally preaching the Dharma is non-retrogressing, because the voice neither alters nor ceases. In the text there are two parts: first, clarifying the turning by one body; second, below "like one buddha," clarifying the turning by many bodies. In the former there are three parts: first, revealing the great amount expounded; next, below "thus expounding," clarifying the constancy of what is expounded; finally, below "namely," indicating the essence of what is expounded. The latter, concerning many bodies, can be known. Thus the constant expounding has no beginning or end; those born blind face it without seeing, and according to what is perceived by receptivity, the teaching has a beginning and an end. Sixth, the power of virtuous marks subduing Māra corresponds to difficult to attain. Although all ten are difficult to attain, because the world has many demonic confusions, it is specifically designated with the name "difficult to attain." Seventh, the power of the round sound fully penetrating is majesty, because all who hear are subdued. Eighth, the power of the mind being unobstructed is immeasurable power, because it is free from measure and non-measure. First, there are no obstructions of dust and defilement; second, below "in ineffable," giving rise to function is unobstructed. The mind being well liberated is due to three aspects: first, fully knowing all formations; second, realizing the cessation of the defilements associated with them; third, after defilements are cut off, dwelling free from craving in all places. Ninth, the power of the subtle secret of the dharmakāya is supreme; this generally gathers the preceding eight and the succeeding one, with nothing surpassing it. The text lists twenty-five bodies: either the true of the responsive, the responsive of the true, the mark of the nature, or the wisdom of the noumenon. The ten bodies perfectly interpenetrating as the body of the one dharmadhātu cannot be coordinated with reward or transformation [bodies], hence it is called the supreme subtle secret. Tenth, the power of wisdom in complete practice is vast power. The causal practice is like an ocean, the fruition wisdom is universal, and the great function throughout the five boundless realms has no limits. In the text there are four parts: first, the myriad practices are completely purified; second, below "dwelling where the buddhas dwell," the function of wisdom is completely universal; third, below "although having already realized," movement and quiescence are mastered; fourth, below "O sons of the Buddha, all buddhas," function has no limits. The above ten powers do not go beyond the three karmas, which can be understood by reflection. The third, below "O sons of the Buddha, all these," is the general conclusion, which can be known.